Author: Vasundhara

Sankhya Yoga - Bhagavad-Geeta - Chapter 2

Bhagavad Gita Chapter 2 Verses 51 – 60

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Bhagavad Gita Chapter 2 Verses 51 – 60

SANKHYA YOGA

Sanjaya recounts the condition of Arjuna, who was agitated due to delusion of attachment, fear and confusion.

Lord Krishna rebukes Arjuna for his dejection and diffidence, and urges him to fight the war of righteousness. After failing to convince Sri Krishna through his seemingly wise thoughts, Arjuna realizes his helplessness and surrenders himself completely to the Lord, seeking His guidance to get over the conflicts existing in his mind.

Lord Krishna takes pity on Arjuna and proceeds to enlighten Arjuna by various means, offering profound knowledge and practical techniques.

51.
Karmajam buddhiyuktaa hi phalam tyaktwaa maneeshinah;
Janmabandha vinirmuktaah padam gacchantyanaamayam.

51.
The wise, possessed of knowledge, having abandoned the fruits of their actions, and being freed from the fetters of birth, go to the place which is beyond all evil.

52.
Yadaa te mohakalilam buddhir vyatitarishyati;
Tadaa gantaasi nirvedam shrotavyasya shrutasya cha.

52.
When your intellect crosses beyond the mire of delusion, then you shall attain to indifference as to what has been heard and what has yet to be heard.

53.
Shrutivipratipannaa te yadaa sthaasyati nishchalaa;
Samaadhaavachalaa buddhistadaa yogam avaapsyasi.

53.
When your intellect, perplexed by what you have heard, shall stand immovable and steady in the Self, then you shall attain Self-realisation.

54.Arjuna Uvaacha: Sthitaprajnasya kaa bhaashaa samaadhisthasya keshava;
Sthitadheeh kim prabhaasheta kimaaseeta vrajeta kim.

54. Arjuna said:
What, O Krishna, is the description of him who has steady wisdom and is merged in the Superconscious State? How does one of steady wisdom speak? How does he sit? How does he walk?

55.
Sri Bhagavaan Uvaacha: Prajahaati yadaa kaamaan sarvaan paartha manogataan;
Aatmanyevaatmanaa tushtah sthitaprajnastadochyate.

55.
The Blessed Lord said:
When a man completely casts off, Oh Arjuna, all the desires of the mind and is satisfied in the Self by the Self, then is he said to be one of steady wisdom!

56.
Duhkheshwanudwignamanaah sukheshu vigatasprihah;
Veetaraagabhayakrodhah sthitadheer munir uchyate.

56.
He whose mind is not shaken by adversity, who does not hanker after pleasures, and who is free from attachment, fear and anger, is called a sage of steady wisdom.

57.
Yah sarvatraanabhisnehas tattat praapya shubhaashubham;
Naabhinandati na dweshti tasya prajnaa pratishthitaa.

57.
He who is everywhere without attachment, on meeting with anything good or bad, who neither rejoices nor hates, his wisdom is fixed.

58.
Yadaa samharate chaayam kurmo’ngaaneeva sarvashah;
Indriyaaneendriyaarthebhyas tasya prajnaa pratishthitaa.

58.
When, like the tortoise which withdraws its limbs on all sides, he withdraws his senses from the sense-objects, then his wisdom becomes steady.

59.
Vishayaa vinivartante niraahaarasya dehinah;
Rasavarjam raso’pyasya param drishtwaa nivartate.

59.
The objects of the senses turn away from the abstinent man, leaving the longing (behind); but his longing also turns away on seeing the Supreme.

60.
Yatato hyapi kaunteya purushasya vipashchitah;
Indriyaani pramaatheeni haranti prasabham manah.

60.
The turbulent senses, Oh Arjuna, do violently carry away the mind of a wise man though he be striving (to control them)!

Sankhya Yoga - Bhagavad-Geeta - Chapter 2

Bhagavad Gita Chapter 2 Verses 41 – 50

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Bhagavad Gita Chapter 2 Verses 41 – 50

SANKHYA YOGA

Sanjaya recounts the condition of Arjuna, who was agitated due to delusion of attachment, fear and confusion.

Lord Krishna rebukes Arjuna for his dejection and diffidence, and urges him to fight the war of righteousness. After failing to convince Sri Krishna through his seemingly wise thoughts, Arjuna realizes his helplessness and surrenders himself completely to the Lord, seeking His guidance to get over the conflicts existing in his mind.

Lord Krishna takes pity on Arjuna and proceeds to enlighten Arjuna by various means, offering profound knowledge and practical techniques.

41.
Vyavasaayaatmikaa buddhir ekeha kurunandana;
Bahushaakhaa hyanantaashcha buddhayo’vyavasaayinaam.

41.
Here, Oh joy of the Kurus, there is a single one-pointed determination! Many-branched and endless are the thoughts of the irresolute.

42.
Yaam imaam pushpitaam vaacham pravadantyavipashchitah;
Vedavaadarataah paartha naanyad asteeti vaadinah.

42.
Flowery speech is uttered by the unwise, who take pleasure in the eulogising words of the Vedas, Oh Arjuna, saying: “There is nothing else!”

43.
Kaamaatmaanah swargaparaa janmakarmaphalapradaam;
Kriyaavisheshabahulaam bhogaishwaryagatim prati.

43.
Full of desires, having heaven as their goal, they utter speech which promises birth as the reward of one’s actions, and prescribe various specific actions for the attainment of pleasure and power.

44.
Bhogaishwarya prasaktaanaam tayaapahritachetasaam;
Vyavasaayaatmikaa buddhih samaadhau na vidheeyate.

44.
For those who are much attached to pleasure and to power, whose minds are drawn away by such teaching, that determinate faculty is not manifest that is steadily bent on meditation and Samadhi (the state of Superconsciousness).

45.
Traigunyavishayaa vedaa nistraigunyo bhavaarjuna;
Nirdwandwo nityasatwastho niryogakshema aatmavaan.

45.
The Vedas deal with the three attributes (of Nature); be thou above these three attributes, Oh Arjuna! Free yourself from the pairs of opposites and ever remain in the quality of Sattwa (goodness), freed from the thought of acquisition and preservation, and be established in the Self.

Commentary: Guna means attribute or quality. It is substance as well as quality. Nature is made up of three Gunas—Sattwa (purity, light, harmony), Rajas (passion, restlessness, motion), and Tamas (inertia, darkness). The pairs of opposites are pleasure and pain, heat and cold, gain and loss, victory and defeat, honour and dishonour, praise and censure.

46.
Yaavaanartha udapaane sarvatah samplutodake;
Taavaan sarveshu vedeshu braahmanasya vijaanatah.

46.
To the Brahmana who has known the Self, all the Vedas are of as much use as is a reservoir of water in a place where there is a flood.

47.
Karmanyevaadhikaaraste maa phaleshu kadaachana;
Maa karmaphalahetur bhoor maa te sango’stwakarmani.

47.
Your right is to work only, but never with its fruits; let not the fruits of actions be your motive, nor let your attachment be to inaction.

48.
Yogasthah kuru karmaani sangam tyaktwaa dhananjaya;
Siddhyasiddhyoh samo bhootwaa samatwam yoga uchyate.

48.
Perform action, Oh Arjuna, being steadfast in Yoga, abandoning attachment and balanced in success and failure! Evenness of mind is called Yoga.

49.
Doorena hyavaram karma buddhiyogaad dhananjaya; Buddhau sharanamanwiccha kripanaah phalahetavah.

49.
Far lower than the Yoga of wisdom is action, Oh Arjuna! Seek thou refuge in wisdom; wretched are they whose motive is the fruit.

50.Buddhiyukto jahaateeha ubhe sukrita dushkrite;
Tasmaad yogaaya yujyaswa yogah karmasu kaushalam.

50. Endowed with wisdom (evenness of mind), one casts off in this life both good and evil deeds; therefore, devote yourself to Yoga; Yoga is skill in action.

Aathicchudi

Aathicchudi Guidance Second Set

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Aathicchudi Guidance Second Set

Aathicchudi – Guidance conforming to the Letters of the Tamil Alphabet

By Saint Avvaiyar (First century AD)

Avvaiyar wrote the original poetry in Tamil for Guidance in Life, with a line of Guidance for each letter of the complete Tamil Alphabet, in the correct grammatical order. There are several sets of letters. This is the second set.  Just the English translation is provided here.

 

Invocatory Verse: Let’s worship the Lord who wears the garland of primrose flowers, again and again.

Alphabet continued from previous post:

14. Don’t exaggerate what you saw.

15. Be flexible and cooperate with others.

16. Take showers regularly.

17. Speak sweetly.

18. Build your home spaciously – according to your needs.

19. Make friends with the best.

20. Take care of your parents.

21. Don’t forget gratitude.

22. Do everything at the right time.

23. Don’t take other people’s land for your needs.

24. Don’t do bad deeds.

25. Don’t play with snakes.

26. Sleep on a comfortable cotton bed.

27. Don’t talk maliciously.

28. Don’t do things that are unpleasant.

29. Learn and educate yourself when you are young.

30. Don’t forget charity.

31. Don’t oversleep for long hours.

Aathicchudi

Aathicchudi Guidance First Set

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Aathicchudi Guidance First Set

Aathicchudi – Guidance conforming to the Letters of the Tamil Alphabet

By Saint Avvaiyar (First century AD)

Avvaiyar wrote the original poetry in Tamil for Guidance in Life, with a line of Guidance for each letter of the complete Tamil Alphabet, in the correct grammatical order. There are several sets of letters. This is the first set.  Just the English translation is provided here.

 

Invocatory Verse: Let’s worship the Lord who wears the garland of primrose flowers, again and again.

1. Desire to do good deeds.

2. Calm down your anger.

3. Help others as much as you can.

4. Don’t give up charity.

5. Don’t brag or boast to others about what you have.

6. Don’t give up enthusiasm and eagerness.

7. Don’t mock or ridicule education or learning.

8. It is shameful to beg from others.

9. Eat after feeding others.

10. Live in flow with the world.

11. Don’t give up education or learning.

12. Don’t say words arising out of jealousy.

13. Don’t be stingy especially when you sell food products.

Take Refuge in God

Take refuge in God – Sarada Devi

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Take refuge in God – Sarada Devi

Teachings of the Holy Mother, Sri Sarada Devi

My child, this world is like a deep marshy place. Once a person gets entangled there, it becomes very difficult to come out. Repeat the name of God. If you do so, He will cut away your bondage some day. Can anyone get liberation, my child, unless He himself removes the shackles? Have deep faith in God. Look upon Sri Ramakrishna as your refuge, even as children regard their parents.

How little intelligence does a person possess! The person may require one thing, but ask for another! A person starts to mold an image of Shiva and often ends by making that of a monkey. It is best therefore to surrender all desires at the feet of God. He will do whatever is best for us. But one may pray for devotion and detachment. These cannot be classified as desires.

What does one become by realizing God? Does one get two horns? No. What happens is, the person develops discrimination between the real and the unreal, gets spiritual consciousness, and goes beyond life and death.

One who is able to renounce all for His sake is a living god. Even the decrees of fate are cancelled if one takes refuge in God. Fate strikes off with her own hand what she has written about such a person.

Those who is really anxious to cross the ocean of the world will somehow break their bonds. No one can entangle such people.

Sankhya Yoga - Bhagavad-Geeta - Chapter 2

Bhagavad Gita Chapter 2 Verses 31 – 40

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Bhagavad Gita Chapter 2 Verses 31 – 40

SANKHYA YOGA

Sanjaya recounts the condition of Arjuna, who was agitated due to delusion of attachment, fear and confusion.

Lord Krishna rebukes Arjuna for his dejection and diffidence, and urges him to fight the war of righteousness. After failing to convince Sri Krishna through his seemingly wise thoughts, Arjuna realizes his helplessness and surrenders himself completely to the Lord, seeking His guidance to get over the conflicts existing in his mind.

Lord Krishna takes pity on Arjuna and proceeds to enlighten Arjuna by various means, offering profound knowledge and practical techniques.

31.
Swadharmam api chaavekshya na vikampitum arhasi;
Dharmyaaddhi yuddhaacchreyo’nyat kshatriyasya na vidyate.

31.
Further, having regard to your own duty, you should not waver, for there is nothing higher for a Kshatriya than a righteous war.

32.
Yadricchayaa chopapannam swargadwaaram apaavritam;
Sukhinah kshatriyaah paartha labhante yuddham eedrisham.

32.
Happy are the Kshatriyas, Oh Arjuna, who are called upon to fight in such a battle that comes of itself as an open door to heaven!

33.
Atha chettwam imam dharmyam samgraamam na karishyasi;
Tatah swadharmam keertim cha hitwaa paapam avaapsyasi.

33.
But, if you will not fight in this righteous war, then, having abandoned your duty and fame, you shall incur sin.

34.
Akeertim chaapi bhootaani kathayishyanti te’vyayaam;
Sambhaavitasya chaakeertir maranaad atirichyate.

34.
People, too, will recount your everlasting dishonour; and to one who has been honoured, dishonour is worse than death.

35. Bhayaad ranaad uparatam mamsyante twaam mahaarathaah; Yeshaam cha twam bahumato bhootwaa yaasyasi laaghavam.

35. The great warriors will think that you have withdrawn from the battle through fear; and you will be lightly held by them who have thought much of thee.

36.
Avaachyavaadaamshcha bahoon vadishyanti tavaahitaah;
Nindantastava saamarthyam tato duhkhataram nu kim.

36.
Your enemies also, cavilling at your power, will speak many abusive words. What is more painful than this!

37.
Hato vaa praapsyasi swargam jitwaa vaa bhokshyase maheem;
Tasmaad uttishtha kaunteya yuddhaaya kritanishchayah.

37.
Slain, you will obtain heaven; victorious, you will enjoy the earth; therefore, stand up, Oh son of Kunti, resolved to fight!

38.
Sukhaduhkhe same kritwaa laabhaalaabhau jayaajayau;
Tato yuddhaaya yujyaswa naivam paapamavaapsyasi.

38.
Having made pleasure and pain, gain and loss, victory and defeat the same, you engage in battle for the sake of battle; thus you shall not incur sin.

39.
Eshaa te’bhihitaa saankhye buddhir yoge twimaam shrinu;
Buddhyaa yukto yayaa paartha karma bandham prahaasyasi.

39.
This which has been taught to you, is wisdom concerning Sankhya. Now listen to wisdom concerning Yoga, endowed with which, Oh Arjuna, you shall cast off the bonds of action!

40.
Nehaabhikramanaasho’sti pratyavaayo na vidyate;
Swalpam apyasya dharmasya traayate mahato bhayaat.

40.
In this there is no loss of effort, nor is there any harm (the production of contrary results or transgression). Even a little of this knowledge (even a little practice of this Yoga) protects one from great fear.

Sankhya Yoga - Bhagavad-Geeta - Chapter 2

Bhagavad Gita Chapter 2 Verses 21 – 30

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Bhagavad Gita Chapter 2 Verses 21 – 30

 

SANKHYA YOGA

Sanjaya recounts the condition of Arjuna, who was agitated due to delusion of attachment, fear and confusion.

Lord Krishna rebukes Arjuna for his dejection and diffidence, and urges him to fight the war of righteousness. After failing to convince Sri Krishna through his seemingly wise thoughts, Arjuna realizes his helplessness and surrenders himself completely to the Lord, seeking His guidance to get over the conflicts existing in his mind.

Lord Krishna takes pity on Arjuna and proceeds to enlighten Arjuna by various means, offering profound knowledge and practical techniques.

21.
Vedaavinaashinam nityam ya enam ajam avyayam;
Katham sa purushah paartha kam ghaatayati hanti kam.

21.
Whosoever knows Him to be indestructible, eternal, unborn and inexhaustible, how can that man slay, Oh Arjuna, or cause to be slain?

22.
Vaasaamsi jeernaani yathaa vihaaya Navaani grihnaati naro’paraani;
Tathaa shareeraani vihaaya jeernaa Nyanyaani samyaati navaani dehee.

22.
Just as a man casts off worn-out clothes and puts on new ones, so also the embodied Self casts off worn-out bodies and enters others that are new.

23.
Nainam cchindanti shastraani nainam dahati paavakah;
Na chainam kledayantyaapo na shoshayati maarutah.

23.
Weapons cut It not, fire burns It not, water wets It not, wind dries It not.

24.
Acchedyo’yam adaahyo’yam akledyo’shoshya eva cha;
Nityah sarvagatah sthaanur achalo’yam sanaatanah.

24.
This Self cannot be cut, burnt, made wet nor dried up. It is eternal, all-pervading, stable, ancient and immovable.

25.
Avyakto’yam achintyo’yam avikaaryo’yam uchyate;
Tasmaad evam viditwainam naanushochitum arhasi.

25.
This (Self) is said to be unmanifested, unthinkable and unchangeable. Therefore, knowing This to be such, you should not grieve.

26.
Atha chainam nityajaatam nityam vaa manyase mritam;
Tathaapi twam mahaabaaho naivam shochitum arhasi.

26.
But, even if you think of It as being constantly born and dying, even then, O mighty-armed, you should not grieve!
21

27.
Jaatasya hi dhruvo mrityur dhruvam janma mritasya cha;
Tasmaad aparihaarye’rthe na twam shochitum arhasi.

27.
For, certain is death for the born and certain is birth for the dead; therefore, over the inevitable thou should not grieve.

28.
Avyaktaadeeni bhootaani vyaktamadhyaani bhaarata;
Avyakta nidhanaanyeva tatra kaa paridevanaa.

28. Beings are unmanifested in their beginning, manifested in their middle state, Oh Arjuna, and unmanifested again in their end! What is there to grieve about?

29.
Aashcharyavat pashyati kashchid enam Aashcharyavad vadati tathaiva chaanyah;
Aashcharyavacchainam anyah shrinoti Shrutwaapyenam veda na chaiva kashchit.

29.
One sees This (the Self) as a wonder; another speaks of It as a wonder; another hears of It as a wonder; yet, having heard, none understands It at all.

30.
Dehee nityam avadhyo’yam dehe sarvasya bhaarata;
Tasmaat sarvaani bhootaani na twam shochitum arhasi.

30.
This, the Indweller in the body of everyone, is always indestructible, Oh Arjuna! Therefore, you should not grieve for any creature.

May my mind be pure

May my mind be pure – Sarada Devi

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May my mind be pure – Sarada Devi

Teachings of Sri Sarada Devi, the Holy Mother

Control of the Mind (Part 3)

21. “On moonlit nights I would look at the moon and pray, ‘May my mind be pure as the rays of the moon!’ or ‘O Lord, there are stains even on the moon, but let my mind be absolutely stainless.’

22. “When I was at Vrindavan, I used to visit Vankubihari (Krishna in a bent pose) and prayed to him, ‘Your form is bent, but Your mind is straight — kindly straighten the windings of my mind.’”

23. “Do the Master’s work, and along with that practise spiritual disciplines too. Work helps one to keep off idle thoughts. If one is without work, such thoughts rush into one’s mind.” 5

24. “How can one’s mind be healthy if one doesn’t work? No one can spend all twenty-four hours in thought and meditation. So one must engage oneself in work; it keeps the mind cheerful.”

25. Alluding to X___, Mother said, “Just see how impure her mind has become through idleness.”

26.
Disciple: “Some say that one achieves nothing through work. One can succeed in spiritual life only through Japa and meditation.”

Mother: “How have they known as to what will give success and what will not? Does one achieve everything by practising Japa and meditation for a few days? Nothing whatever is achieved unless Mahamaya clears the path.

Didn’t you notice the other day that a person’s brain became deranged because he forced himself to excessive prayer and meditation? If one’s head becomes deranged, one’s life becomes useless. The intelligence of a man is very precarious. It is like the thread of a screw. If one thread is loosened, then he goes crazy. Or he becomes entangled in the trap of Mahamaya and thinks himself to be very intelligent. He feels that he is quite all right. But if the screw is tightened in a different direction, one follows the right path and enjoys peace and happiness.

One should always recollect God and pray to Him for right understanding. How many are there who can meditate and practise Japa all the time? At first they earnestly practise these disciplines, but their brains become heated in the long run by sitting constantly on their prayer rugs. They become very vain. They also suffer from mental worries by reflecting on different things. It is much better to work than to allow the mind to roam at large. For when the mind gets a free scope to wander, it creates much confusion. My Naren (Swami Vivekananda) thought of these things and wisely founded institutions where people would do disinterested work.”

Mind is everything

Mind is everything – Sarada Devi

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Mind is everything – Sarada Devi

Teachings of Sri Sarada Devi, the Holy Mother

Control of the Mind (Part 2)

11. “It is the nature of water to flow downwards, but the sun’s rays lift it up towards the sky. Likewise it is the very nature of the mind to go to lower things, to objects of enjoyment, but the grace of God can make the mind go towards higher objects.

12. Disciple: “I have been practising religious disciplines. I do not relax my efforts in that direction. But it appears that the impurities of mind are not growing less.” Mother: “You have rolled different threads on a reel — red, black and white. While unrolling you will see them all exactly in the same way.”

13. Disciple: “How many insignificant desires crop up in our minds! How can we get rid of them?” Mother: “In your case these are no real desires. They are nothing. They are mere fancies that appear and disappear in your mind. The more they come and go, the better for you. … So long as the ego exists, desires also undoubtedly remain. But those desires will not injure you.”

14. “Don’t puzzle the mind with too many inquiries. One finds it difficult to put one single thing into practice, but dares invite distraction by filling the mind with too many things.”

15. “The mind is everything. It is in the mind alone that one feels pure and impure. A man, first of all, must make his own mind guilty and then alone he can see another man’s guilt. Does anything ever happen to another if you enumerate his faults? It only injures you.”

16. “Whenever people discuss good or evil, all those who are present have to take a little share of the good or evil. … Suppose someone tells you about his good and evil deeds. Every time you think of that person you must perforce remember his good and evil deeds. In this manner his good and evil deeds both must leave some impression upon your mind.” 3

17. “All is in the mind — purity, as also impurity, is in the mind.” 4

18. “There is evil in your mind. That is why you can’t find peace.”

19. “It is a complex always to be suspecting impurities. The more you emphasize your obsession, the more obsessed you become. It is true of all things.”

20. “He who has a pure mind sees everything pure.”